dragon's fall. Here, the devil is described with features similar to primordial chaos monsters, like the Leviathan in the Old Testament. The identification of this serpent as Satan supports identification of the serpent in Genesis with the devil. Thomas Aquinas, Rupert of Deutz and Gregory the Great (among others) interpreted this battle as occurring after the devil sinned by aspiring to be independent of God. In consequence, Satan and the evil angels are hurled down from heaven by the good angels under leadership of Michael. Before Satan was cast down from heaven, he was accusing humans for their sins (Revelation 12:10). After 1,000 years, the devil would rise again, just to be defeated and cast into the Lake of Fire (Revelation 20:10). An angel of the abyss called Abaddon, mentioned in Revelation 9:11, is described as its ruler and is often thought of as the originator of sin and an instrument of punishment. For these reasons, Abaddon is also identified with the devil. Christian teachings The concept of fallen angels is of pre-Christian origin. Fallen angels appear in writings such as the Book of Enoch, the Book of Jubilees and arguably in Genesis 6:1–4. Christian tradition and theology interpreted the myth about a rising star, thrown into the underworld, originally told about a Babylonian king (Isaiah 14:12) as also referring to a fallen angel. The devil is generally identified with Satan, the accuser in the Book of Job. Only rarely are Satan and the devil depicted as separate entities. Much of the lore of the devil is not biblical. It stems from post-medieval Christian expansions on the scriptures influenced by medieval and pre-medieval popular mythology. In the Middle Ages there was a great deal of adaptation of biblical material, in the vernacular languages, that often employed additional literary forms like drama to convey important ideas to an audience unable to read the Latin for themselves. They sometimes expanded the biblical text with additions, explanatory developments or omissions. The Bible has silences: questions it does not address. For example, in the Bible, the fruit Adam and Eve ate is not defined; the apple is part of folklore. Medieval Europe was well equipped to explain the silences of the Bible. In addition to the use of world history and the expansion of Biblical books, additional vehicles for the adornment of Biblical tales were popular sagas, legends, and fairy tales. These provided elaborate